blesse all the worke of thine hands and thou shalt lend vnto many Nations but shalt not borrow thy selfe §. 6. VVith all these heere rehearsed and sundry other benefites both corporall and spirituall did the Lord God as we read promise to blesse his then peculiar people the children of Israel if they woulde faithfully beleeue in him and diligentlie endeuour to liue vprightly in all theyr dooings according to the meaning of his coÌ„maundements By which protestation made vnto them we may verie well be drawne vndoubtedly to beleeue that hee whose power in time past was sufficiently able to performe so many fauours to one speciall Nation that serued him is now as well able as euer he was not onely to extend the like mercy to one Nation alone because hee is for euer the selfe same God but also to euery Nation vnder the sun where soeuer his Name is called vpon and to euery priuate man in what Prouince soeuer that truly trusteth in him and vnfainedly frameth all his actions will according to his holy word For vvhat necessary benefite is it saith Vincentius Vincentius that the Lord our God vvill deny to grant vnto any one of vs when we pray if we religiously liue after the rule of his law sincerely seeke to serue him in the way of truth and righteousnes Or who is he that will harme you saith 1. Pet 3 13. S. Peter if yee follow that which is good §. 7. Blessed therfore is the man that findeth Prou 3 13 14. wisedome and the man that getteth vnderstanding for the merchandise thereof is better then the merchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all verse 15 things that thou canst desire are not to be compared vnto her Length of dayes is in her right hand Prou. 3 16. in her left riches and glory Her wayes are wayes of pleasure and all verse 17 18 her pathes prosperitie Shee is a tree of life to them that lay holde on her and blessed is the man that retaineth her §. 8. The word of GOD most high is the Ecclus 1 5 fountaine of Wisedome the euerlasting commaundements are the entrance vnto her Wherefore if thou desire Wisedome Ecclê° 1 31 keepe the commaundements the Lord God shall giue her vnto thee And shee shall instruct and teach thee in Hermes the true path of his precepts and lead thee the right vvay to life euerlasting By her thou shalt possesse a peaceable Constantius and pleasant life and through her thou shalt attaine vnto a happy end For hee that findeth her findeth life Prou 28 34 35 shall obtaine fauour of the Lord but hee that sinneth against her hurteth his owne soule and all that hate her loue death §. 9. If thou followe after righteousnes saith Ecclê° 27 8 Sirach thou shalt get her and put her on as a faire garment shalt dwell with her and shee shall defende thee for euer and in the day of knowledge thou shalt finde stedfastnes Yea if thou callest after knowledge Prou 2 3 4 5 cryest for vnderstanding if thou seekest her as siluer searchest for her as for treasures then shalt thou vnderstand the feare of the Lorde and finde the knowledge of God Then shalt thou vnderstand righteousnesse Prou 2 9 and iudgement and equitie euerie good path §. 10. When wisedom â—aith Salomon entereth Prou 2 10 11 12 13 into thy hart knowledge delighteth thy soule then shall counsell preserue thee vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward thinges and from them that leaue the wayes of righteousnes to walke in the waies of darknes It shall likewise deliuer thee from the Prou. 2 16 17 strange woman euen froÌ„ the stranger that flattereth with her words Which forsaketh the guide of her youth and forgetteth the couenaunt of her God Thou shalt also vvalke safely by thy Prou 3 23 way and thy foote shall not stumble If thou sleepest thou shalt not be afraid verse 24 and when-soeuer thou sleepest thy sleepe shall be sweete Thou shalt not feare for any suddaine Prou 3 25. feare neyther for the destruction of the wicked when it commeth For the Lord shal be for thine assurance verse 26 and hee shall preserue thy foote from taking §. 11. Surely hee will deliuer thee froÌ„ the snare Psalm 91 3 of the hunter from the noysome pestilence Hee will couer thee vnder his wings and verse 4. thou shalt be safe vnder his feathers his truth shall be thy shielde and buckler Thou shalt not be afraide of the feare of verse 5 6 the night nor of the arrovve that flyeth by day Nor of the pessilence that walketh in the darknesse nor of the plague that destroyeth at noone day A thousand shall fall at thy side tenne Psalm 91 7 thousand at thy right hand but it shall not come neere thee In famine hee shall deliuer thee from Iob 5 20 21. death and in battell from the power of the sword Thou shalt be hid from the scourge of the tongue and thou shalt not be afraid of destruction when it commeth But thou shalt laugh at destruction and Iob 5 22 23 dearth and shalt not be afraid of the beasts of the earth For the stones of the fielde shall be in league with thee and the beasts of the fielde shall be at peace with thee And thou shalt knowe that peace shall Iob 5 24 be in thy Tabernacle and thou shalt visite thine habitation and shalt not sinne There shall none euill come neere thee Psal 91 10 neither shall any plague come nie vnto thy dwelling For the Lord shal giue his Angels charge verse 11 ouer thee to keepe thee in all thy wayes And they shall beare thee in theyr hands verse 12 that thou hurte not thy foote against a stone Thou shalt walke vpon the Lyon the Psal 91 13. Aspe the young Lyon the Dragon shalt thou treade vnder thy feete Also vvhen thou eatest the labours of Psal 128. 2. thine hands thou shalt be blessed it shall be well with thee Thy wife shall be as the fruitefull Vine verse 3 on the sides of thy house and thy chyldren like the Oliue plants round about thy table Thou shalt perceiue also that thy seede Iob 5 25 shall be great thy posteritie as the grasse of the earth And thou shalt goe to thy graue in a full verse 26. age as a rick of corne which commeth into the barne in due season Loe thus haue wee enquired of it and Iob. 5 27. so it is Surely thus shall the man be blessed that Psal 128 4 feareth the Lord. For the Lord will blesse the righteous Psalm 5. 12. and with fauour will compasse
mee they will persecute you also If they haue called the Maister of the Math 10 25 house Beelzebub howe much more them of his houshold But all these thinges will they doe vnto Iohn 15 21 you for my Names sake because they haue not knowne him that sent mee Yea the time shall come that whosoeuer Iohn 16. 2. killeth you will thinke that he dooth God seruice Notwithstanding blessed are ye if you 1. Pet. 3. 14. suffer for righteousnes sake For vnto such appertaineth the kingdome Math 5 10 of heauen Yea blessed are yee when men reuile Math. 5 11 12. you and persecute you and say all manner of euill against you for my sake falselie reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you §. 5. Let not saith he your harts be troubled Iohn 14. 1. yee beleeue in God beleeue also in me In the world ye shall haue affliction but Iohn 16 33 be of good comfort I haue ouer-com the world And feare not them which kill the bodie Math. 10. 28 Luk. 12 4. 5 and after that are not able to doe any more but rather feare him which is able to destroy both body soule in hell yea I say vnto you feare him For what shall it profit a man though Math 16. 26 hee should winne the whole world if hee lose his ovvne soule or what shall a man giue for recompence of his soule VVho-soeuer therefore shall confesse Math 10 32 mee before men him will I confesse also before my Father which is in heauen But vvho-soeuer shall denie mee before verse 33 men him will I also denie before my Father which is in heauen Who-soeuer likewise shal be ashamed Luke 9. 26 of mee and of my words of him shall the sonne of man be ashamed when hee shall come in his glory and in the glory of the Father and of the holy Angels §. 6. Deerely beloued saith S. Peter thinke 1. Pet. 4 12. it not strange concerning the fierie tryall which is among you to prooue you as though some strange thing were come vnto you But reioyce in as much as yee are partakers verse 13. of Christes sufferings that when his glorie shall appeare yee may be glad and reioyce For vvee must through many afflictions Acts 14 22 enter into the kingdome of God And all that will liue godly in Christ Iesus 2. Tim. 3. 12 shall suffer persecution §. 7. If yee be railed vppon for the Name of 1. Pet 4 14. Christ blessed are you for the Spirit of glory of God resteth vpon you which on their part is euill spoken of but on your part is glorified But let none of you suffer as a murtherer 1. Pet 4 15. or as a theefe or as an euill dooer or as a busie-body in other mens matters But if any man suffer as a Christian let verse 16. him not be ashamed but let him glorifie God in that behalfe For it is better if the will of God be so 1 Pet 3 17. that yee should suffer for well-doing then for euill doing And the lesse iustice that a godly man Tremelius findeth at the handes of the vngodly the more comfort shall he receiue in cōscience at the mercifull hand of God §. 8. My sonne saith Sirach submit not thy Ecclus 4 27 28. selfe vnto a foolish man neyther accept thou the person of the mightie But striue for the truth vnto death and defende iustice euen to the losse of thyne owne life and the Lord thy God shall fight for thee against thine enemies Be fauourable to all men be likewise in Socrates subiection to al lawes but aboue al things fulfill the will of God rather then the will of man For a righteous and godly man hauing Pet. Ramus in him the spirit of zeale and constancie neuer feareth in his afflictions the crueltie of any man but vvill boldlie to the death stand vnto the truth And forasmuch as hee knoweth that Rauisius almightie God is the truth and that truth is GOD hee likewise wisely considereth that he which departeth from the one departeth from the other But hee that eyther for feare of punishment Hemingius or else in hope of a Tyrants fauour forsaketh the truth before men vpon earth leaueth the most certaine promise of perpetuall felicitie for an vncertaine assurance of short-lasting vanitie and by seeking to deliuer his body from danger cloggeth his conscience with griefe and his soule with sorrow §. 9. If then thou be desirous to liue euerlastingly Gueuara faint not at any time vnder the burden of thine afflictions neither be thou mooued from thy hope of heauens helpe through the multitude of thy miseries but patiently put thy trust in the promises of Gods mercie and pray often for such perseuerance as may bring thee to eternall blessednes In all thy troubles stand vnto the truth Plotinus and commit thy selfe in thy greatest necessitie wholy altogether to the most high and mighty GOD neyther fearing them that threaten nor beleeuing thē that speak thee faire but trust in him alone that is most kinde and compassionate true of his promise and able to make both his vvord and worke good For more wisedome is it that a man for Hermes his soules sake shoulde suffer death then lose his soules happines for the loue of this life Blessed therfore is the man that endureth Iames 1 12 tentation for when hee is tryed hee shall receiue the crowne of life vvhich the Lorde hath promised to them that loue him §. 10. The peaceable and blessed life of the Bernard godly saith S. Bernard is in heauen and is onely to be attained vnto by faith patience and perseuerance For as without fayth it is vnpossible to Hillarius please God so without patience and perseuerance no man shall see God And although indeede the death of the Basill bodie by diuers meanes for diuers causes be vnto many men very tedious and bitter yet the death therof for the testimonie of Gods truth is vnto the godly man most easie most ioyfull most sweete and most delectable because he seeth through the eye of fayth the present performance of all Gods heauenly promises made vnto him in his holy word if he zealously continue constant in the veritie of his Christian profession §. 11. Thou therefore my sonne saith Paule vnto Timothie suffer affliction as a good 2. Tim. 2. 3. 4. souldiour of Iesus Christ No man that warreth entangleth himselfe with the affayres of this life because hee would please him that hath chosen him to be a Souldiour And Christ beeing our Captaine hath Rauisius called vs by the voyce of his Gospell to a spirituall warfare The foes against whom wee must continually fight are fleshlie assaultes worldly wickednes and the deceits of the deuill
THE HARMONIE OF holie Scriptures VVith the seuerall Sentences of sundry learned and vvorthy VVriters Collected for the comfort of all such as are desirous to seeke after theyr soules health ⧠By I. B. Vnum est necessarium Ecclesiastes 12. verse 1. Remember now thy Creator in the dayes of thy youth whiles the euill dayes come not nor the yeeres draw neere wherein thou shalt say I haue no pleasure in them AT LONDON Printed by I. R. for Nicholas Ling and are to be sold at the West doore of Paules 1600. To the right Honourable VVilliam Ryder Lord Maior elected for the Citty of London And to the right Worshipfull Ma. Thomas Smith Ma. Thomas Cambell Esquires Sheriffes of the same Citty All happines wished in our Lord and Sauiour Iesus Christ IT may be thought great boldnes in mee right Honorable right Worshipfull beeing one altogether vnknown to you that I should thus presume to seeke the patronizing of these my poore endeuours vnder the protection of your Honorable and Worshipfull countenaunces and so in some sort I doe my selfe acknowledge But if the name and nature of my booke be but rightly considered and your dignitie of place and office therewith iustly equalled that boldnes I hope wil be thought in mee but modest dutie and your kinde acceptance heereof the true testimonie of religious deuotion You are chosen in this Citty as cheefe Magistrates for this yeere ensuing first to see that God may be rightly honoured her Maiesties lawes iustly administred the people in peace loue discreetly gouerned and sin and iniquitie duly punished All which depending one vpon another as the parts in Musique doe and that you your selues with the rest of your worshipful brethren are the ground of this Oeconomicall Musique for all the rest that be vnder you to sing sweetly in tune by as example is the best guide to order and order cannot bee kept where example wanteth euen so this Harmonie of holy Scriptures in my poore opinion doth rightly challenge you as Patrons beeing drawne from the true foundation of your seated authoritie for whatsoeuer is not to Gods glory ought most carefullie to bee shunned In this regard I humbly desire that your Honour and Worships will but listen to this Harmonie and giue it such entertainement as it worthilie deserueth not for any matter of attribution to my selfe any way but for his sake to whose honour it is meant intended who blesse you and yours with all happinesse in this world and make you partakers of farre greater blessednes in the world to come Your Honors and Worships in all dutie Iames Bentley To the Reader SInce it hath beene obserued as a custome curteous Reader in all times heeretofore that in the publication of bookes some method or other of the VVriters meaning should be expressed for the Readers better vnderstanding I being bound as it were to that ceremony though no way distrustfull of thy kind opinion and iudgement first wishing thy health and happinesse in Christ and next intreating thy christianlike consideration of mee and this present labour pray thee to take notice of these few lines following These gathered places out of the most sacred Scriptures marshalled in the best manner that I could deuise concerning those nine necessarie poynts which in the page next after this Epistle are more at large explaned likewise the graue religious Sentences of the Doctors Fathers as also the sweete sayings of sundr◠Philosophers Though they haue cost me more paines then here I will expresse haue proued to my comfort as I pray they may to thine yet if thy freendly acceptance aunswere but my good meaning ouer-rash reading deliuer not as rude censuring I doubt not but our benefite hereby will proue both alike and all redound to his honour in whose reuerence it was vndertaken If thou demaund a reason why I entitle it by the name of The Harmonie of holy Scriptures my aunswere is that all the sentences heerein sette downe both in sounde sence and sweetnes doe sauour of a musicall imitation and concord together after the nature of a diuine harmonie as from the beginning to the end of each section thou maist easily perceiue Secondly as in Musique be there neuer so many parts yet all must agree make a perfect Vnison euen so do these aunswere to one another as in report all tending to one effect and purpose and all at full approuing the argument handled First the Scriptures being the ground and plaine-song the Doctors following thereon in sweet diuine descant and the Philosophers bearing a by part among to make vp the melodie and all in one sound sing to Gods glory As for the Heathen authorities heerein alleaged albeit they expresse not onely singuler wisedome but likewise sauour of a very deuoute though ignorant zeale they are not inserted with any intent in mee that by them should be prooued the very least principle of Christian Religion but rather to declare howe neere such men as came short of any right knowledge of God yet by the bare light of Nature onely aymed at the truth and made a kinde of religious vse to themselues of a further desire to know that truth If in the first poynt handled it shall be obiected that I haue not so iustly obserued the order of an harmonie as in the other following by vsing needles wordes of the Fathers as saith such a one and such a one I did the more willingly slip from my course in that case because the words are none of mine owne and I could not in my conceit giue right enough to them that owed them or sufficiently deliuer howe soundlie their sentences approued euery alleaged place Now if any nice eare whom no note can please to whom the very best musique seemeth vnpleasant shall in this flowing age of right skilful Maisters in Gods musicke whose number for his Names sake may hee more and more increase if such a one I say doe obiect what I freelie confesse that here wanteth such arte schollarship as such a serious subiect worthily deserued let me thus aunswere for my selfe As there be maister workmen in Gods buildings so there must be some to cary stones lime and morter of which place neither though I account my selfe any way worthy yet let not the poorest labourers paines in such a seruice be despised I did it diuers yeeres since for my owne instruction thought to haue kept it onely for my priuate comfort till others thinking better thereof then I my selfe can woulde needes preuaile with mee to haue it published which since I coulde not well denie let this serue for all obiections whatsoeuer The reuerend regard of Gods Name in me both began and finished the work desire to benefite others as simple as my selfe was the cheefe marke I aymed at the hope I haue that some good may ensue heereof is the onely recompence I request for my paines Hee then that began and ended thou that readest
Psal 145. 17 the Psalmist saith in all his vvayes and holie in all his workes Yea his vvayes are righteous the iust Hose 14 10 shal walke in them but the wicked shall fall therein For as his wayes are plaine and right vnto Ecclê° 39 24 the iust so are they stumbling blocks vnto the wicked §. 4. But to the end wee should not imagine the wayes of Almightie God to be like our wayes nor his secrete intents to resemble our deuises it hath pleased the Lord himselfe in the prophecie of Esay fully to assure vs of the contrarie by his owne speech where he saith * My thoughts ô house of Esay 55 8 9 Israell are not your thoughts neyther are your wayes my waies For as the heauens are higher then the earth so are my wayes higher then your wayes and my thoughts aboue your thoughts And an example partly to approue this speech of God may be founde in the first Booke of Samuell where wee reade that when the Prophet according as hee vvas appointed went about to annoynt a nowe King in steed of Saule ouer Israell he first after he came to Bethlehem called for Elihab 1 Sam 16 the eldest sonne of Ishai a goodlie tall fellowe and presently supposed him because he was of an high stature and comlie countenaunce to bee the man whom God had chosen But when the Lorde refused him â—ee called for the second sonne and after that the third so in order vntill he had seene seauen of Ishais sonnes at the last when there remained onely but one more named Dauid the most vnlikely amongst all the rest to be elected King the Lord far contrary both to the expectation of his Father and the Prophet as soone as the lad came into their presence called vnto Samuell saying Arise and annoynt him for this is hee Giuing vs hereby to vnderstand that he respecteth not as wee doe the outvvarde appearance comly proportion of euerie beautifull person but rather the godlie inclination of mans minde and the feruent affection of his hidden hart §. 5. Now although indeede we are not able as S. Ierome saith by reason of our manie Ierome â— infirmities to conceaue Gods wonderfull counsels or attaine to the knowledge of his hidden purposes for that his secrete determinations seeme like a deepe Gulfe vnto vs yet must we alwayes in duetie acknowledge him in whatsoeuer hee doth to be iust and true in all his wayes and humblie confesse that he keepeth an vpright and euen hand in the performing of all his promises whatsoeuer And far more fitly also wil it become vs reuerently to admire the meruailous vvorkings of the Almightie then ouer busily to beate our braines about matters that are beyond our capacity saying in all humility of spirit as the Apostle in his Epistle to the Romaines saith * O the deepenesse of Rom 11 33 the riches both of the wisedome knowledge of God! howe vnsearchable are his iudgements his wayes past finding out ¶ Of the Word of God §. 1. THE Worde of the Lord our God Heb 4 12. as saith the Apostle is liuely and mightie in operation and sharper then anie two edged sword It entereth through euen vnto the deuiding in sunder of the soule and the spirit and of the ioynts and the marrow and is a discerner of the thoughts and the intents of the hart §. 2. The Word of God as Saint Ambrose Ambrose saith is the pleasant Garden of Paradice where the Tree of knowledge is appoynted by God vnto all the elect In the midst whereof standeth the Tree of Life which is Christ our Sauiour No Cherubin with a fierie sword saith hee keepeth the enterance but it is opened by the instinct of the holy Ghost and the light of the Gospel to all that are hungry In it are the Riuers of liuely vvater by which the Church of all the faythfull is ouerflowne and cherrished and the mindes of the godly inriched with the treasures of heauenly graces Therein also are Trees of all sorts verie faire and fruitfull that is the Patriarchs Prophets and Apostles planted by Gods owne hand and the voyce of God continually walking earnestly seeking the saluation of mankinde and leading them vnto the way of life §. 3. The Word of God as Saint Augustine Augustine sayth is the vvombe of God vvherein all his Children are conceaued carried borne and nourished It is the Lanthorne vvhereby our feete Fulgentius may bee directed and the true Light by vvhich our pathes may bee guided vnto Christ It is as it were the Lydian Touchstone Ambrose which rightly tryeth all the opinions and teachings of men whether they be true or counterfeit It is as the Apostle saith the * sword of Ephe 6 17 the Spirit And the * power of God vnto Rom 1 16 saluation to euery one that beleeueth It is the mistery or secrete of the vvill of Rom. 16. 25 GOD. And his Letters or freendly Epistles sent Augustine vnto vs from our heauenly Countrey to instruct vs in fayth and godlines of life It is the liuelie meate or foode of mans Ambrose soule with the which it is nourished fedde and daily gouerned It is the wholsome doctrine of the holie Ierome Ghost wherein is contained whatsoeuer is needful to be knowne of vs in this life concerning our future felicitie in the vvorld to come §. 4. The very authoritie of Gods Worde alone is as S. Augustine saith more theÌ„ all Augustine the sharpnesse of mans imagination or inuention for it hath one constant plaine simple holy meaning wherein the truth consisteth by vvhich onely wee fight and ouercome And whatsoeuer in argument saith S. Gregorie hath not authoritie from the Gregory Word of GOD it may well be auoyded vvith the same ease vvith vvhich it is affirmed For as whatsoeuer gold is vvithout the Origen Temple is not sanctified so vvhat-soeuer sence is without the holy Scriptures although vnto some it seeme wonderfull yet it is not holy because it is not contayned in the sence of the Scriptures §. 5. The entrance as Dauid saith into the Psalm 119. 130. Word of the Lord sheweth light and giueth vnderstanding vnto the simple For it is * prooued to bee most pure It Ps 119 140. Ecclus. 1. 5 Ps 119 160 Psalm 119 72 104 is * the wel-spring of wisedome And the * beginning of it is truth The Lawe of thy mouth ô Lord sayth hee is better vnto mee then thousandes of golde and siluer By thy precepts haue I gotten vnderstanding And by thy coÌ„maundements thou hast Psa 119 98 made me wiser then mine enemies Therefore loue I thy commaundements Psalm 119 127 aboue gold yea aboue most fine gold I reioyce also at thy Word as one that Psalm 119. 162. findeth a great spoyle And my soule ô Lorde hath kept thy Psalm 119. 167. testimonies for
Ecclê° 18. 7 serueth hee What good or euill can hee doe Surely all Men are vaine by nature and Wisd 13. 1. are ignorant of God Euery Man is a beast by his own knowledge Iere 10 14. And in his best estate hee is altogether Psalm 39 5 vanitie §. 3. By one Man namely by Adam sayth Rom 5 12. the Apostle sinne entred into the world And by nature wee are all the chyldren Ephe 2 3 of vvrath For euerie man from his youth is giuen Ecclê° 17 14 to euill and theyr stonie hearts cannot become flesh §. 4. I know ô Lord saith Ieremie that the Iere 10. 23 way of Man is not in himselfe neyther is it in Man to walke and to direct his steps The heart of Man purposeth his vvay Prou. 16 9. but the Lord doth direct his steppes For the steppes of man are ruled by the Prou. 20 24 Lord hovve can a man then vnderstand his owne wayes Yea the Kings hart also is in the hand Prou. 21. 1. of the Lord and as the Riuers of vvaters he turneth it wheresoeuer it pleaseth him §. 5. A mortall man saith Sirach hath but a Ecclê° 18 29 dead heart And his naturall inclination leadeth him Rom 7 23. captiue vnto the law of sinne The imagination of mans heart also is Gene 8 21. euill euen from his youth Yea al the imaginations of the thoughts Gene 6 5 of mans hart are onely euill continually And like as when one sifteth any thing Ecclê° 27 4. the filthines of that which he sifteth remaineth in the bottome of the Siue so the vncleannesse of man continueth still in his thought For the very hart of man is defiled and Arnobius vncleane and all manner of sinnes committed by man proceede from thence as from a Fountaine full of all euill and mischiefe For euery sinne committed is conceiued first in the heart and afterward finished in the word or fact Yea from thence euen out of the heart Marke 7 21 22 23. of man proceede euill thoughts adulteries fornications murthers thefts couetousnes wickednes deceit vncleannesse a wicked eye backbyting pride foolishnesse All these things come from within and defile a man §. 6. Man is borne in iniquitie saith Dauid Psalm 51 5 and conceiued in sinne For the Corne of euill â—eede hath beene 2 Esdr 4 30 sowne in the heart of Adam from the beginning And in many things we sinne all Iames. 3 2. §. 7. Certainly saith Salomon there is no man Ecclesi 7. 22 iust in the earth that dooth good and sinneth not For wee haue already prooued that all Rom 3 9. 10. both Iewes and Gentiles are vnder sinne As it is vvritten There is none righteous no not one If we say we haue no sinne we deceaue our selues and the truth is not in vs. Nay 1. Ioh. 8. 10 more If we say we haue not sinned vve make God a lyer and his vvord or doctrine is not in vs. For vvho can say I haue made my hart Prou 20 9 cleane I am innocent from my sinne Seeing all men are gone out of the way Psalm 14 3 they are all corrupt there is none that doth good no not one § 8. What is man saith Iob that hee should Iob 15 14 be cleane and hee that is borne of a Woman that he should be iust Behold God founde no stedfastnesse in verse 15 16 his Saints yea the heauens are vncleane in his sight howe much more then is man abhominable filthy which drinketh iniquitie like water Behold God founde no stedfastnesse in Iob 4 18 19 his seruaunts and layd folly vpon his Angels how much more in them that dwell in houses of Clay whose foundation is in the dust which shall be destroyed before the Moth The Moone also and the starres are vncleane Iob 25 5 6. in the sight of GOD howe much more man a vvorme euen the sonne of man which is but a vvorme §. 9. Verilie saith Esdras there is no man among 2 Esdr 8 35. them that be borne but hee hath doone wickedly nor any among the faithfull which hath not done amisse For there is no man that sinneth not 2 Chr. 6. 36. But as in euery Pomegranate there is some Plato graine rotten so is there no man but hath some euill condition Yea vvhat soule so-euer is borne in the Origen flesh it is vndoubtedly defiled with the filth of wickednesse and sinne And mans hart also is so sette vpon euil Ierome euen from his child-hoode that the nature of man is not one day from his birth free without sinne §. 10. VVee haue all as Esay saith been as an Esay 64 6 vncleane thing and all our righteousnesse is as filthy and polluted clowtes Yea such is the corruption of our vvicked nature by reason of originall sinne receiued by discent from our first Father Adam that * we are not able of our selues to 2 Cor 3 5 thinke any good thing as of our selues but our sufficiencie is of God And it is he that worketh in vs both the Philip 2 13 * will the deede euen of his good pleasure For vvee of our selues haue neyther libertie Augustine nor abilitie to doe the will of God but are subiect to sinne and shutte vp vnder the burden thereof And euer since that free will hath beene Gregory corrupt in our first father Adam vvee are not able to wil any good thing except we be holpen by the grace of God All manner of euill we are indeede most Musculus prone to practise and ready to runne into by nature but it is God onely that directeth our minde to goodnesse and giueth vs the grace to doe well Yea all the knowledge that wee haue of Caluine Gods holy vvill and our obedience therevnto commeth onely by the grace and fauour of God towards vs vvho teacheth vs by his Word giueth vnderstanding by his Spirit and frameth our harts through his gracious assistance to obey him VVee ought therefore to boast of nothing Cyprian because vvee haue nothing of our ovvne that is good For the first man Adam hauing a wicked 2 Esdr 3 21 hart transgressed and was ouer-come and so are all they that are borne of him Vpon which consideration also of mans infirmitie through Adams fall vvee finde that the holy man Esdras in the 7. chapter of his second Booke euen as it were in the anguish of his hart vehemently cryeth out saying O Adam what hast thou doone 2 Esdr 7 48. For in that that thou hast sinned thou art not fallen alone but the fall also redoundeth to vs that come of thee And by reason that Adam hath sinned Augustine through his owne free will saith S. Augustine hee hath thereby cast both himselfe and all that come of his stocke into necessitie So that now againe if wee liue
killed heere on earth for the word of God and for the testimonie of his truth And to shew that they liue there he further addeth in the next veâ—se folowing that they cryed vnto God with a loude voyce verse 10 saying Howe long Lorde holy and true tariest thou to iudge auenge our blood c. King Salomon also in his booke of wisdome affirmeth that the soules of the righteous Wised 3. 1. 2 3 4. are in the hande of God and no torment shall touch theÌ„ Though in the sight of the vnwise saith hee they appeared to die and their end was thought greeuous and their departing from vs destruction yet they rest in peace and though they suffer paine before men yet is theyr hope full of immortality §. 7. Besides these former places of holy scripture wee finde also diuers other proofes in the booke of God concerning this poynt as namely the hopefull speech of Dauid vvho when newes was brought him that his base-borne child for whom hee fasted prayed and wept was dead hee lamented no longer but presently washed his handes and called for meate And being demaunded 2 Sam 12. 23. the reason thereof by his seruants hee aunswered I shall goe to him but he shall not returne to mee Also when old Tobias was derided of his kinsfolkes and acquaintance and scoffingly Tobie 2. demaunded by theÌ„ where his hope was for the which he had doone almes and buried the dead considering he was now euen after the finishing of a good vvorke suddainly smitten blinde hee nothing there-with dismayed confidently rebuked them saying Say not so for wee are the children of holy men and looke for the life which God shall giue vnto them that neuer turne their beleefe from him The same Tobias also at another time to witnesse vnto the worlde vvhat confident hope hee alwaies had of the soules immortalitie earnestly requested of the Almightie Tobie 3 6 that his spirit might be taken from him and that his body might be dissolued and become earth The like may be read in the prayer of Elias wheÌ„ he desired to die saying ô Lord 1 Reg 19 4 I pray thee take my soule for I am no better then my Fathers c. §. 8. And to shew yet a little further that it resteth in the power of God to take the soule from the body and to giue it againe at his pleasure vvee finde in the first Booke of Kings that the fore-said Elias found such 1 Reg 17 22 23. fauour in the sight of God that vvhen the sonne of his hostesse was dead he through his earnest prayer obtained that the childes soule was restored to him againe So did Elisha in the same manner obtaine 2 Reg 4 32 33. his peticion of the Lord and reuiued the dead body of the Shunamites sonne We reade also in the Gospell written by S. Mathew that after our Sauiour had giuen vp the Ghost the Scpulchers of dead Math 27 52 53. men through the miraculous working of the Almightie opened themselues and many bodies of the Saints which slept arose and came foorth of the graues after his resurrection and vvent into the holie Citty and appeared vnto many So that by these sayings and examples Gene 5 24. 2 Reg 2 1â— Num 16 32 33 with the taking vp of Henoch and Elias both body and soule into heauen the swallowing downe of Corath Dathan and Abiram quicke into hell and sundry other proofes in the Booke of God to this purpose we may sufficiently assure our selues that the soule of Man is immortall that there is not onely a place of rest ordayned of God for the godly but also a lothsome pitte or place of punishment appointed by him for the wicked after this life The veritie whereof is likewise further witnessed vnto vs by the wordes of S. Augustine Augustine where he sayth The soules of the godly beeing separated from their bodies are in rest and the soules of the vngodlie doe suffer punishment vntill such time as the bodies of the righteous doe rise againe vnto life euerlasting and the bodies of the vnrighteous vnto eternall death which is also called the second death ¶ Of the first Iudgement after death called by Diuines particuler Iudgement when the soule of euery man after it is parted foorth of his body shall presently receiue sentence from God eyther of eternall ioy or euerlasting payne §. 1. IT is appointed vnto men saith the Apostle Heb 9 27 that they shal once die and after that commeth the iudgement For wee must all appeare before the Iudgement-seate of Christ that euery man 2 Cor 5 10 may receiue the workes which are done in his body according to that he hath done whether it be good or bad Also at the very houre of death the soule Cyprian must render vp a particuler account vnto God concerning all her doings in this life and then shall it be iudged knowe assuredly what shall become of it for euer If it finde fauour in the sight of God it Basill shal presently enter into the rest and ioy of the righteous if otherwise it shall be condeÌ„ned by the Iudge to perpetual torments Yea Of euery idle vvorde that men Math. 12. 36 shall speake in this life they shal giue an account at the day of iudgement For GOD will bring euery worke into Eccles. 12. 14. iudgement with euery secret thing whether it be good or euill Hee vvill render vnto man according to Iob 34 11. his worke and cause euery one to finde according to his way That is to them which by continuaunce Rom 2 7 8 in well dooing seeke glorie and honor immortalitie shall be eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnesse shall be indignation and wrath Tribulation and anguish also shall be Rom 2 9 10 vpon the soule of euery man that doth euil of the Iewe first and also of the Grecian But to euery man that doth good shall be glory and honour and peace c. §. 2. Againe so soone as the soule of man saith Augustine S. Augustine is parted froÌ„ the body it passeth presently to the tribunall seate of God vnder the custodie both of good and euill Angels and after it hath there abidden the triall of a straite examination it shall forthwith receiue the sentence either of eternall blessednes or els of endlesse vvoe and miserie Yea euery one of vs shall giue accounts Rom 14 12 of himselfe to God And euery man shall receiue his wages 1 Cor 3 8. or reward according to his worke But in most happy state shall the soules Beda of all the godly bee after theyr departure hence vvho through grace giuen them from GOD haue earnestly in this life resisted euill and followed goodnes for they shall then enter into that place of perpetuall happines which Christ their Captaine hath prepared
mee Namely the comming of * the holy Ghost c. Iohn 14 26 §. 12. And when Iesus had spoken these things vnto his Apostles to the intent they might as well be eye-witnesses of his Ascention as records to the worlde of his Resurrection while * they beheld he was taken vp Acts. 1. 9. for a clowde tooke him out of their sight And for further suretie hereof then the bare sight of their eyes onely though that alone were of it selfe aboue all other most sufficient they heard with theyr eares the very same thing which they saw with theyr eyes further affirmed vnto them by tvvo heauenly witnesses for while they looked stedfastly after him towards heauen as hee went * behold two men stoode by thē in Acts 1 10. 11. white apparrell which also said Yee men of Galilee why stand yee gazing into heauen This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen Thus much onely to prooue according to the Scriptures the Passion Death Buriall Resurrection and Ascention of our Sauiour Christ VVhom * the Heauen Acts 3 21. must containe vntil the time that all things be restored vvhich GOD hath spoken by the mouth of all his holie Prophets since the vvorld began ¶ Of the seuerall benefites which wee haue by the Death Resurrection and Ascention of our Sauiour Christ. §. 1. AS by diuers places in the Booke of GOD we finde it manifestly affirmed that there is only but one God which alone by his owne almightie power hath made Heauen and Earth the Sea all that in them is So from the selfe same sacred Scriptures it may plainlie bee proued by the speech of the Apostle that there is onely but one Mediatour betweene God and man namely the man 1 Tim. 2. 5. 6. * Christ Iesus who gaue himselfe a raunsome for all men to be a testimonie in due time Hee alone died for our sinnes according 1 Cor. 15 3 4. to the Scriptures and he was buried and rose againe the third day according to the Scriptures Yea hee died for all that they vvhich 2 Cor 5 15 liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe §. 2. Christ that he might kill death saith S. Augustine Augustine was clothed with death for death coulde not die but in life euen as that which is sower bitter dieth not but in that which is pleasant and sweet And as Elizeus made the yron to swim Cyrill which naturally sinketh so Christ by his death brought vs backe from the gates of hell which deseruedly we should haue entered Hee also by his owne death hath destroyed Heb. 2 14 15. him that had the power of death that is to say the deuil and hath deliuered all them which for feare of death remained all their life time subdued vnto bondage Yea he by his comming hath abolished 2 Tim 1 10 or put away death and brought life and immortalitie vnto light through the Gospell §. 3. O Death where is thy sting saith the 1 Cor 15 55 56 57 Apostle ô graue vvhere is thy victorie the sting of Death is sinne the strength of sinne is the Lawe but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ For hee onely deliuereth vs from the 1 Thes 1 10. wrath of God to come And to him also giue all the Prophets Acts 10 43. witnesse that through his Name all that beleeue in him should receiue the forgiuenesse of theyr sinnes §. 4. VVee were not redeemed as S. Peter 1 Pet 1 18 19 20. affirmeth with corruptible things as Siluer and Gold from our vaine conuersation which we receiued by the traditions of the Fathers but with the precious bloode of Christ as a Lambe vndefiled and without spot which was ordained before the foundation of the world but was declared in the last times c. VVho his owne selfe bare our sinnes in 1 Pet 2 24 his bodie on the tree that we being deliuered from sinne shoulde liue in righteousnesse by whose stripes we were healed For hee hath taken on him our infirmities Esay 53 4. and borne our paines He was wounded for our transgressions Esay 53 5 hee was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are made whole All wee like sheepe haue gone astray verse 6 we haue turned euery one to his own way and the Lord hath layde vpon him the iniquitie of vs all Yea God hath made him which knewe 2. Cor. 5 21. no sinne to be sinne for vs that we should be made the righteousnesse of GOD in him And those things which GOD before Acts 3 18 had shewed by the mouth of all his Prophets that Christ shoulde suffer the same hath hee fulfilled Yet was his death voluntary and not of Augustine constraint §. 5. Mankind laboureth in this world saith Bernard S. Bernard of a three-folde disease his birth his life his death The first vncleane the second sinfull the third dangerous but Christ by his cōming brought vnto vs three remedies Hee vvas borne hee liued he died His birth refined ours his life instructed ours his death ouercame ours And as a strong corrasiue layd to a sore Ierome eateth away all the rotten and dead fleshe so Christes death beeing applyed to the hart of a penitent sinner by fayth weakens consumes that corruption of sin which cleaueth so fast vnto our natures dwelleth within vs. §. 6. It was very needfull saith S. Augustine Augustine that Christ the sonne of God should both become man die for vs for two causes First to satisfie Gods iustice Secondly that hee might fulfill the truth of Gods VVord vvhich had saide That man eating the forbidden fruite shoulde die the death For surely if the sonne of God had not Beza come into the worlde in our nature sinne onely excepted and died vpon the Crosse to appease the wrath of God for mans offences wee should yet remaine subiect to eternall death and damnation But he hath loued vs hath giuen himselfe Ephe 5. 2 for vs to be an offering a sacrifice of a sweet smelling sauour vnto God Yea hee hath loued vs and washed vs Reue. 1 5. from our sinnes in his owne blood Hee also hath redeemed vs from the Gala 3 13. curse of the Law whē he was made a curse for vs. And hee likewise beeing rich for our 2. Cor 8. 9. sakes became poore that wee through his pouertie might be made rich §. 7. Christ saith S. Peter hath once suffered 1 Pet 3 18. for sinnes the iust for the vniust that he might bring vs to God and was put to death cōcerning the flesh but was quickned in the Spirit Yea euen when Christ suffered death Epiphanius
brought life and immortalitie vnto light through the Gospell §. 11. Deerely beloued saith S. Peter I beseech 1 Pet 2 11 you as strangers and pilgrimes abstaine froÌ„ fleshly lusts which fight against the soule And haue your conuersation honest among verse 12. the Gentiles that they which speake euill of you as of euill dooers may by your good workes which they shall see glorifie God in the day of visitation Yea let your light so shine before men Math. 5 16. that they may see your good workes and glorifie your Father which is in heauen §. 12. Be sober also and watch for your aduersary 1 Pet. 5 8 9. the deuill walketh about like a roaring Lyon seeking vvhom hee may deuoure whom resist stedfast in the faith Ioyne moreouer vertue with your faith 2 Pet 1 5 6 7 8 and with vertue knowledge and vvith knowledge temperance and vvith temperance patience and with patience godlinesse and with godlines brotherly kindnes with brotherly kindnes loue For if these things be among you and abound they will make you that yee neither shall be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ §. 13. Be yee therefore followers of God as Ephe. 5 1. 2. deere children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour vnto God But fornication and all vncleanenes or verse 3 4 couetousnes let it not bee once named â—mong you as it becommeth Saints neyther filthines neither foolish talking neyther iesting which are things not comelie but rather giuing of thanks For this yee know that no whoremonger verse 5. neither vncleane person nor couetous person which is an Idolater hath any inheritance in the kingdome of Christ and of God Wherefore be yee not vnwise but vnderstand Ephe 5 17 what the will of the Lord is And be not drunke with wine wherein Ephe. 5 18 19 20 21 is excesse but be fulfilled with the Spirit Speaking vnto your selues in Psalmes and hymnes and spirituall songs singing and making melodie to the Lord in your harts Giuing thanks alwayes for all things vnto God euen the Father in the Name of our Lord Iesus Christ and submitting your selues one to another in the feare of God §. 14. Flee fornication euery sinne that a man 1 Cor 6 18. doth is without the body but he that coÌ„mitteth fornication sinneth against his own bodie And who will count him iust that sinnâ—th Ecclê° 10 30 against himselfe or honour him that dishonoureth his owne soule Know ye not that your body is the temple 1 Cor 19. 20 of the holy Ghost which is in you whoÌ„ yee haue of God ye are not your own for ye are bought for a price glorifie God therefore in your body and in your spirit for they are Gods Know yee not likewise that to whomsoeuer Rom 6 16 you giue your selues as seruaunts to obey his seruaunts yee are to whom yee obey whether it be of sinne vnto death or of obedience vnto righteousnes Know you not also that all wee which Rom. 6. 4. haue been baptized into Iesus Christ haue been baptized into his death We are buried then vvith him by Baptizme into his death that like as Christ was raised vp froÌ„ the dead by the glory of the Father so we also should walke in newnes of life For all that are baptized into Christ Gala 3 27. haue put on Christ And if we be grafted with him to the similitude Rom. 6. 5. 6 7 of his death euen so shall we be to the similitude of his resurrection knovving this that our old man is crucified with him that the body of sinne might be destroyed and hence-foorth wee should not serue sinne For hee that is dead is freed from sinne Wherefore if wee be dead with Christ Rom 6 8 9. 10. 11. wee beleeue that wee shall liue also vvith him for in that hee died hee died once to sinne but in that hee liueth hee liueth to God Likewise thinke yee also that ye are dead to sinne but are aliue to God in Iesus Christ our Lord. Let not sinne raigne therefore in your verse 12 13 mortall body that ye should obey it in the lusts thereof Neither giue yee your members as weapons of vnrighteousnesse vnto sinne but giue your selues vnto God as they that are aliue from the dead giue your members as weapons of righteousnes vnto him For the wages or reward of sinne is Rom 6. 23. death but the gift of God is eternall life through Iesus Christ our Lord. Mortifie therefore your members which Colo 3 5 6 are on the earth namely fornication vncleanenes the inordinate affection euil concupiscence and couetousnes which is idolatry For the which thinges sake the vvrath of God commeth on the chyldren of disobedience §. 15. Furthermore These are the thinges Zach 8 16 17. that yee shall doe Speake yee euery man the truth vnto his Neighbour execute iudgement truly and vprightly in your gates and let none of you imagine euill in his heart against his Neighbour Neither loue any false oath for all these are the thinges that I hate saith the Lord. See that none recompence euill for euill 1 Thes 5 15 vnto any man but euer follow that which is good both toward your selues and toward all men If it be possible as much as in you is Rom 12 18 haue peace with all men And let loue be without dissimulation Rom 12 9 Abhorring that which is euill and cleauing vnto that which is good Also seeing your soules are purified in obeying the truth through the Spirit to 1. Pet 1 22. 23. loue brotherly without faining loue one another with a pure hart feruently beeing borne a newe not of mortall seede but of immortall by the word of God who liueth and endureth for euer Let all bitternes and anger and wrath crying euill speaking be put away from Ephe 4 31 32 you with all maliciousnesse And be yee curteous one to another and tender harted freely forgiuing one another euen as God for Christes sake freely forgaue you Be all of one minde one suffer with another 1. Pet. 3 8 9 loue as brethren bee pittifull bee curteous not rendering euill for euill neither rebuke for rebuke but contrariwise blesse knowing that yee are there-vnto called that yee should be heyres of blessing Blesse them which persecute you blesse Rom 12. 14 15. 16. I say curse not reioyce with them that reioyce and weepe with them that weepe Be of like affection one towards another be not hie minded but make your selues equall to them of the lower sort Be not wise in your owne eyes But rather pray vnto the most High that Ecclê° 37 15 hee will direct thy way in truth §. 16. Yee haue heard that it hath been said Math 5
which vvee haue already receiued as vvee are vvilling vvhen vvee pray to obtaine from him those graces which are most needfull for vs. Yea wee ought to preuent the Sunne-rising Wisd 16. 28 to giue thankes vnto God to salute him vvith prayses before the day spring At thy downe lying therefore and at thy vprising at thy sporting eating and banquetting Tertullian be mindfull of thy Maker be thankfull vnto him for his benefits and remember his manifold mercies Be thankefull vnto him for thy creation Becon redemption vocation and sanctification Be likewise thankfull vnto him for the Euagoras sundrie helpes and succours which many times he hath graciously extended towards thee and also for the daily sustenaunce which he prouidently prouideth for thee For the hope of the vnthankfull shall Wisd 16. 29 melt as the winter yee and flowe away as the vnprofitable waters But he that offereth praise shall glorifie Psalm 50. 23 mee saith the Lorde and to him that disposeth his way aright will I shewe the saluation of God ¶ Of Fasting and Almes-deedes §. 1. THat which goeth into the mouth saith Math 15 11 Christ defileth not the man but that vvhich commeth out of the mouth that defileth the man Perceiue yee not that vvhat-soeuer entereth Math. 15. 17 into the mouth goeth into the bellie and is afterward cast out into the draught But those thinges vvhich proceede out of verse 18 the mouth come from the hart and they defile the man For out of the hart come euil thoughts verse 19. murders adulteries fornications theftes false testimonies slaunders These are the thinges vvhich defile a verse 20. man but to eate with vnwashen handes defileth not a man §. 2. Wherefore if at any time thou feele thy Luther conscience inwardly greeued vvith the remembrance of thy sinnes past and art truly willing in hart to fast for thy former offences endeuour then diligently to purge thy soule from filth by abstaining froÌ„ euill for God is better pleased there-with then by thy abstaining from meates If thou wilt fast fast after the commaundement Origen of Christ in the Gospell and keep in thy fasting the rules of the Gospell Fast from all sinne abstaine from the meate of hatred and malice take no delight in vaine pleasures be not enflamed with the vvine of excesse fast from euill actions for beare euill thoughts touch not the stolne bread of wrong and peruerse doctrine lust not after the deceitfull foode of Philosophy which may leade thee away from the truth of Gods word This kind of fasting pleaseth God and this kinde of fasting is allowed of him §. 3. The honour of fasting is not the abstinence Chrisostome from meates but the flying from sinne For what auaileth it if wee abstaine froÌ„ Bâ—con the lawfull vse of meates needfull and by backe-byting and slaundering eate deuoure our brothers flesh The most healthfull kinde of fasting is Ambrose to keepe our bodies from excesse surfetting and our soules from sinne vice And then are our fastings acceptable to Augustine God when they that fast through neede and necessity are charitably refreshed of vs. For it is not such a kinde of fasting as hypocrites vse which pleaseth the Lorde Esay 58 5 6. namely that a man should afflict his soule for a day and bowe downe his head like a Bulrush and lie vpon the ground in sackcloth and ashes but rather this is the fasting which pleaseth the Lord to wit that thou loose him out of bondage that is in thy danger that thou breake the oath of wicked bargaines that thou let the oppressed goe free and take from them all manner of burdens To deale thy bread to the hungry and verse 7. to bring the poore that vvander home to thy house when thou seest the naked that thou couer him hide not thy selfe from thine owne flesh Then shall thy light breake forth as the verse 8. morning and thy health shall grow speedily thy righteousnesse shall goe before thee and the glory of the Lord shall embrace thee Then shalt thou call and the Lord shall aunswer thou shalt cry and hee shall say verse 9 Heere I am If thou take away from the mids of thee the yoake the putting foorth of the finger wicked speaking If thou powre out thy soule to the hungry verse 10 11 and refresh the troubled soule then shall thy light spring out in the darknesse and thy darknes shall be as the noone day And the Lord shall guide thee coÌ„tinually and satisfie thy soule in drought and make fatte thy bones thou shalt be like a watred garden and like a spring of vvater whose waters faile not §. 4. Seeke therefore to restraine and bridle Fulgentius thine owne flesh by moderate fasting and abstinence endeuour diligently to doe good by exercising the vvorkes of mercy towards the poore and pray alwaies earnestly vnto God for his grace that thou maist be made willing to doe his will Likewise know this that vvee ought a Bernard great deale rather to fast from sinnes vices then from meates Let therfore thine eyes fast let thine eares fast let thy tâ—nge fast let thy handes fast and let also thy soule fast Let thine eyes fast from all vaine and wanton lookes let thine eares fast from Bernard filthy and naughtie tales and rumours let thy tongue fast from backbyting slaundering murmuring and from vnprofitable vaine filthy words let thy hands fast from vaine signes and from vvorkes what-soeuer are not commaunded but much more warily let thy soule and minde fast from fond imaginations and from thine owne vngodly desires For â—urelie without wee fast after this manner our fasting is no true fast Also vvhen yee fast looke not sowre as Math. 6. 16. hypocrites doe for they disfigure theyr faces that they might seem vnto men to fast Verily I say vnto you that they haue theyr reward But when thou fastest annoynt thine verse 17 18. head and wash thy face that thou seeme not vnto men to fast but vnto thy Father vvhich is in secret and thy Father vvhich seeth in secret will reward thee openly §. 5. To doe good and to distribute saith Hebr. 13 16 the Apostle forget not for vvith such sacrifices God is pleased While we haue therefore time let vs doe Gala 6 10. good vnto all menâ— but specially vnto them that are of the houshold of fayth Doe good vnto the righteous and thou Ecclus 12 2 shalt finde great reward though not of him yet of the most High Helpe thy neighbour according to thy Ecclê° 29. 22 power and beware that thou thy selfe fall not Giue almes according to thy substance Tob 4. 8. and though thou haue but a little be not afraide to giue a little almes For if there be first a willing minde it is 2. Cor. 8 12 accepted according to
theyr fruites Beleeue not euery spirit but try the spirits 1 Iâ—h 4. 1 whether they are of God or noâ— for many false Prophets are gone out into the vvorlde Yea many deceiuers are entred into the world which confesse noâ— that Iesus Christ 2 Ioh 1 7 is come in the flesh Hee that is such a one is a deceiuer and â—n Antichrist §. 2. I beseech you Brethren saith S. Paule Rom 16 17 18 marke them diligently which cause diuision and offences contrary to the doctrine which yee haue learned and aâ—oyde them For they that are such sâ—rue not the Lorde Iesus Christ but theyâ— owne 〈◊〉 and with faire speeches and flattering deâ—eâ—ue the harts of the simple Yee are deerely bought be not the seruaunts 1. Cor 7 23 of men But stand fast and keepe the instructions 2. Thes 2. 15 which you haue beene taught eyther by word or by our Epistle If any man teach otherwise and consenteth 1 Tim 6 3 4 5. not to the wholesome wordes of our lord Iesus Christ to the doctrine which is according to godlines he is pufâ— vp and knoweth nothing but doateth about questions and strife of words whereof commeth enuie strife raylings euill surmisings vaine disputations of men of corrupt minds and destitute of the truth vvhich thinke that gaine is godlinesse From such separate thy selfe §. 3. Brethren saith the same Apostle be Phil. 3 17 followers of me looke on them which walke so as yee haue vs for an ensample For many walke of whom I haue tolde verse 18 19 you often and now tell you weeping that they are the enemies of the Crosse of Christ whose ende is damnation vvhose God is theyr belly and vvhose glorie is to their shame which mind earthly things But our conuersation is in heauen from verse 20 whence also we looke for the Sauiour euen the Lord Iesus Christ Who shall change our vile body that it verse 21. may be facioned like vnto his glorious bodie according to the working whereby hee is able euen to subdue all thinges vnto himselfe §. 4. Let vs henceforth be no more chyldren Ephe 4 14 15. wauering and carried about with euerie winde of doctrine by the deceit of men with craftâ—nes wherby they lay in waite to deceiue But let vs follow the truth in loue and in all things grow vp vnto him which is the head euen Christ And beware least any man spoyle you Colos 2 8. thorow Philosophy and vaine deceite after the traditions of men and according to the ordinaunces of the world and not after Christ For whosoeuer transgresseth and abydeth 2 Ioh. 9. 10 not in the doctrine of Christ he hath not God He that endureth in the doctrine of Christ he hath both the Father and the Sonne If there come any vnto you and bring verse 11. not this doctrine receiue him not to house neither bid him God speede For hee that biddeth him God speede is partaker of his euill deedes ¶ Against the choyse of meates and difference of dayes §. 1. LEt no man saith the Apostle trouble Colos 2 16 17. your conscience about meate drink or in respect of an holy-day or of the new Moone or of the Sabboth dayes vvhich are but shadowes of thinges to come but the body is in Christ It is a good thing that the hart be stablished Heb 13 9 with grace not with meates which haue not profited them that haue been occupied therein For the kingdome of God is not meate Rom 14 17 nor drinke but righteousnesse and peace and ioy in the holy Ghost For whosoeuer in these thinges serueth verse 18. Christ is acceptable vnto God is commended of men §. 2. One beleeueth that he may eate al things Rom 14 2 and another that is weake eateth hearbs This man esteemeth one day aboue another Rom. 14 5 day and another man counteth euerie day alike Let not him that eateth despise him that Rom 14 3 eateth not and let not him vvhich eateth not iudge him that eateth for God hath receiued him Let euery man also be fully perswaded Rom. 14 5. 6. in his minde that hee which obserueth the day obserueth it to the Lord and hee that obserueth not the day obserueth it not to the Lord. He that eateth eateth to the lord for he giueth God thanks and he that eateth not eateth not to the lord and giueth God thanks Meate maketh not vs acceptable to God 1 Cor 8 8 For neither if we eate are wee the better neither if we eate not are we the worse VVhat-soeuer is solde in the Shambles 1 Cor 10 25 26 eate ye aske no question for conscience sake For the earth is the Lords and all that therein is §. 3. And seeing that GOD hath created all Erasmus things for the vse of man requireth nothing of vs but holinesse what forceth hee whether vvee eate flesh of foure-footed beastes or of fishes or of Birds that flie There is none of all these that eyther maketh or marreth holinesse neither putteth any thing to it or taketh any thing from it The choyse of these things and the putting Erasmus of difference betweene one and another may make a man superstitious to haue vaine religion in himselfe but it cannot make him holie Christ taught no difference heerein therefore it may bee counted great rashnes if a wretched man should goe about to burthen charge any man with such ordinances Let euery man eate what hee liketh as his body requireth so it be doone soberlie measurably and for all thinges let him giue thankes vnto God For to beleeue that meates are euill or Augustine causeth euill or sinne to them that receiue them it is the propertie not of Christian men but peculiarly of the Hierarchies Maniches which were heretiques §. 4. VVherefore if yee be dead with Christ Colos 2. 20. 21. 22 from the ordinaunces of the world vvhy as though yee liued in the world are yee burdened with traditions As Touch not Taste not Handle not Which all perrish with the vsing are after the commaundements and doctrines of men VVhich things haue indeed a shewe of Colos 2. 23 wisedome in voluntarie religion humblenesse of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh But I know am perswaded through Rom. 14 14 the Lord Iesus that there is nothing vncleane of it selfe but vnto him that iudgeth any thing to be vncleane to him it is vncleane Vnto the pure all things are pure but Titus 1. 15. to them that are defiled and vnbeleeuing is nothing pure but euen theyr mindes and consciences are defiled §. 5. Nowe the Spirit speaketh euidently that 1 Tim 4 1 2. 3. in the latter times some shall depart from the fayth and shall giue heede vnto spirits of errour and
doctrines of deuils vvhich speake lyes through hypocrisie and haue theyr consciences burned with an hote yron forbidding to marry and commaunding to abstaine from meates which God hath created to be receiued vvith giuing thanks of them which beleeue and knowe the truth For euery creature of God is good and verse 4 5 nothing ought to be refused if it be receiued with thanksgiuing For it is sanctified by the word of God and prayer Yee therefore beloued seeing yee know 2. Pet. 3. 17 these things before beware least ye be also plucked away vvith the errour of the wicked and fall from your owne stedfastnesse For of this sort are they vvhich creepe 2. Tim. 3. 6. 7. into houses and leade captiue simple women laden with sinnes and led with diuers lusts VVhich vvomen are euer learning and are neuer able to come to the knowledge of the truth ¶ Against ouer-curious searching and adding of any thing to the word of God §. 1. SEeke not out saith Sirach the thinges Ecclus 3 22. that are too hard for thee neither search the things rashly which are too mightie for thee But what God hath commaunded thee verse 23. thinke vpon that with reuerence and bee not curious in many of his workes for it is not needfull for thee to see with thine eyes the things that are secrete Be not curious in superfluous matters for verse 24 25 many things are shewed vnto thee aboue the capacitie of men The medling vvith such hath beguiled many an euill opinion hath deceiued their iudgement Thou canst not see without eyes professe verse 26. not the knowledge therefore vvhich thou hast not §. 2. I through the grace that is giuen vnto Rom 12 3 mee saith the Apostle say to euery one that is among you that no man presume to vnderstand aboue that which is meet to vnderstand but that he vnderstand according to sobrietie as GOD hath dealt to euery man the measure of fayth For hee is sufficiently rich in vnderstanding Hermes that knoweth how to doe well and hee hath power enough that can refraine from dooing euill §. 3. Ye shal put nothing vnto the word which Deut 4 2 I commaund you saith Moises neyther shall yee take ought there-from that yee may keepe the commaundements of the Lord your GOD which I commaund you Therefore what soeuer I commaunde Deut. 12. 32. you take heede you doe it Thou shalt not turne away from it to the Iosua 1 7. right hand nor to the left that thou maist prosper whether soeuer thou goest §. 4. Put nothing vnto the word of God saith Prou. 30. 6. Salomon least hee reproue thee and thou be founde a lyer For I protest saith the holy Ghost vnto Reue. 22. 18 euery man that heareth the wordes of the prophecie of this booke If any man shall adde vnto these things God shall adde vnto him the plagues that are written in thys Booke And if any man shall diminish of the Reue. 22 19 words of the booke of this prophesie God shall take away his part out of the booke of life and out of the holy Citty and from those thinges vvhich are vvritten in this booke ¶ Against foolish securitie §. 1. SAy not thou I will hide my selfe from Ecclê° 16 17 the Lord for who will think vpon me from aboue I shall not be knowne in so great an heape of people for what is my soule among such an infinite number of creatures But rather remember vvhat our Sauiour Christ saith in Saint Mathewes Gospell namely that one sparrow falleth not to the ground without the will of God our heauenly Math. 10. 29. 30. Father and that all the haires of our head are numbred by him Howe much more then may wee vndoubtedly beleeue that wee our selues are knowne and numbred of him For hee onely is the Creator and Preseruer of men and without his permission wee are not able to drawe our breath a minutes while §. 2. Besides thus speaketh the Lord himselfe Iere 23 23 24. interrogatiuelie by the mouth of Ieremy saying Am I a GOD at hand and not a GOD farre off Can any hide himselfe in secrete places that I shall not see him saith the Lord Doe not I fill heauen and earth saith the Lord And to this effect likewise tendeth the speech of the Prophet Dauid in the 139. psalme where he saith O Lord thou hast Psalme 139. 1. 2 3 c. tryed mee knowne mee thou knowest my sitting my rising thou vnderstandest my thought a farre off thou compassest my pathes and my lying downe and art accustomed to all my wayes For there is not a word in my tongue but loe thou knowest it vvholie ô lord Thou holdest mee straite behinde and before and layest thy hand vpon mee Thy knowledge is too wonderfull for mee it is so high that I cannot attaine vnto it Whether shall I goe from thy Spirit or whether shall I flee from thy presence If I ascend into heauen thou art there If I lie downe in hell thou art there Let mee take the wings of the morning and dwell in the vttermost parts of the sea yet thither shall thy hand leade mee thy right hand hold mee If I say yet the darknesse shall hide me euen the night shall be light about mee Yea the darknes hideth not from thee but the night shineth as the day and the darknes and the light are both alike For thou hast possessed my reines thou hast couered mee in my mothers vvombe ¶ Against the loue of the world §. 1. LOue not the vvorld saith Saint Iohn 1 Ioh 12 15. neither the things that are in the world If any man loue the world the loue of the Father is not in him For all that is in the worlde as the lust verse 16 17 of the flesh the lust of the eyes the pride of life is not of the Father but is of the World And the vvorld passeth away the lust thereof but hee that fulfilleth the will of God abideth euer Yee adulterers and adultresses know ye Iames 4 4 not that the amitie of the world is the enimitie of God Whosoeuer therefore vvill be a friende of the world maketh himselfe the enemie of God And they that waite vpon lying vanities Ionas 2. 8. forsake theyr owne mercie §. 2. VVhat is there in the World saith Seneca Seneca wherefore it should be loued The flowers of this life to wit the lusts pleasures thereof are all of them false shewes shadowes and vanities the fruites of it are labour care sicknes and tediousnesse the tree it selfe is corruption frailety And hee that is enamored of the world Seneca may well be likened to the man which voluntarily runneth into the Sea who if hee chaunce to scape the dangers thereof men will say hee is greatly fortunate but if hee perrish they will say he was wilfully deceiued
7 saith Salomon and blessed shall his children be after him The path of the righteous is to decline Prou 16 17 from euill and hee keepeth his soule that keepeth his way The way of the wicked is abhomination Prou. 15. 9 vnto the Lord but he loueth him that followeth righteousnes And better is the poore that walketh in Prou. 28 6. his vprightnes then he that peruerteth his wayes though hee be rich For there can be no greater gaine then Bullenger the good that commeth by godlinesse nor any sweeter comfort then the inward solace of an vnpolluted soule §. 22. The way of the righteous shineth as the Prou. 4. 18 light which shineth more and more vnto the perfect day And vnto them ariseth light in darknes Psal 112 4 Through his religious knowledge and Pacuuius vnderstanding the godly man shal diuers wayes be helpfull to others by his own vertues hee shall be able to withstand many vices For the righteousnes of an vpright man Prou 11 5 ordereth his way It preserueth him in his life * And causeth Prou. 13. 6 Prou 14 32 him to haue hope in his death It also deliuereth from death Prou 11 4 And defendeth the faithfull from eternall Pet. Mar. destruction For hee that walketh or continueth to Prou 28 18 the end in his vprightnes shall be saued And there is no confusion vnto them Dan 3 40 that put theyr trust in God §. 23. Doubtlesse saith Marlorate diuers are Marlorate the fauours and many the mercies which almightie GOD sheweth vnto the godly heere in this life but most vnspeakeable are the sundry consolations which through fayth they feele in conscience at the verie houre of theyr death Marke as Dauid saith the vpright man Psal 37 37 behold the iust for the end of that man is peace And the last houre of his life is the first Cyrill houre of his soules entrance into endlesse felicitie §. 24. Thus much in effect Balaam the lucrelouing Prophet could confesse to be true vnto the comfort of other men though hee himselfe walked in the way of wickednes when hee saide * Oh that my soule Num 23 10 might die the death of the righteous and that my last end might be like his For as many as in this life beleeue in Christ and keepe his doctrine * they shall Iohn 8 51. neuer see death Nor come into condemnation but haue Iohn 5 24 euen as it were alreadie passed froÌ„ death vnto life They finde by experience that the true seruice of GOD giueth inward testimonie Mar. Bucer of eternall saluation vnto theyr soules vvhere-vnto all worldly wealth is not worthy to be compared and that the peace of conscience excelleth al earthly possessions Death vnto them is no death but rather Erasmus a long-desired releasement from their many molestations in this life a most pleasant passage into the Paradise of GOD. VVhere with a number more then may bee numbred of Patriarchs Prophets Apostles Saints and holy Martyrs they shall be made partakers of euer-during happinesse and continue alwayes in the company of Christ Iesus theyr most mercifull Protector VVherfore if thou desire to prosper in Origen thy life and to speede well at thy death bestow thy studie in the lawe of the Lord practise to please him according to his precepts For it is a pleasure full of profit a solace Plotinus voyde of all sorrow for a man to giue his minde to godly meditation §. 25. Light saith the Psalmist is sowen for Psal 97 11 the righteous and ioy for the vpright in hart To euery man that doth good shall be Rom. 2. 10. glory and honour and peace And to the righteous God will recompence Prou. 13 21 good For GOD greatly esteemeth vertuous Socrates people though in this worlde they be little set by For them are good things created from Ecclê° 39 25 the beginning and euill thinges for the vvicked For them is euerlasting rest and glorie 2. Esdr 8 59 made ready but thirst and paine is long since prepared of God for the vngodly Yea the Lord himselfe hath promised 2. Esdr 8. 39. that he wil reioyce in the wayes of the righteous and that hee will remember the pilgrimage the saluation and the revvard that they shall haue For glorious is the fruite of good labours Wisd 3 15 and the roote of wisedome shal neuer fade away §. 26. Theyr first felicitie after this life is the Iust Mar. sweete rest quiet peace that their soules possesse in Christ But the second shall be the immortalitie and glory both of theyr body and soule together at the day of generall iudgement when with triumphant ioy they shall in the sight of all their enemies receiue openly theyr portion in the kingdome of perpetuall blessednes For they shall liue for euer their reward Wisd 5. 15. also is with the Lord and the most High hath care of them Therefore shall they receiue a glorious verse 16. kingdome and a beautifull crowne at the Lords hand for with his right hand shall he couer them and with his arme shall hee defend them Their recompence or reward consisteth Constantiuâ— not onely in Gods grace and fauour towards them during this life but also in his most mercifull receiuing them into eternall felicitie and safe preseruing them froÌ„ the danger of damnation which is the second death of the vngodly So that heauen is not onely the seate of Erasmus Gods glory and the habitation of his holie Angels but it is also the resting place of the faithfull and the inheritance of all his Saints §. 27. The certaine truth vvhereof is further vvitnessed vnto vs by the words of Christ himselfe where among many other petitions made vnto his Father both for himselfe and the faithfull in the end hee concludeth his speech with this saying * Father Iohn 17 24 I will that they which thou hast giuen mee be with mee euen where I am that they may beholde my glory vvhich thou hast giuen mee Also in another place he sayth * If any Iohn 12 26 man serue mee let him followe mee for where I am there shall also my seruant be and who-soeuer serueth mee him will my Father honour And what honour receiued from anie Tertullian Prince in this vvorld be it neuer so great is worthy any way to be compared vnto the least honour vvhich the seruaunts of GOD shall receiue from theyr Creator in the kingdome of Heauen VVhere life shall not be limitted vnto Beda them by number of monthes or yeeres nor theyr pleasures appointed at certaine times and seasons but as God himselfe is without any ending so shall theyr life be euerlasting And as his power endureth perpetually so shall their pleasures last continually §. 28. For it is a thing agreeable to reason that
bayte of beautie forgot himselfe so fell in loue vvith another mans vvife from loue hee fell to vnlawfull lust from lust to dissembling and counterfet shewe of kindnes towards her innocent husband And in the end when he could deuise no other shift to couer his owne shame hee caused Vriah himselfe to carry a letter to Ioab his cheefe Captaine wherin was politiquely plotted the death of him that brought it Moreouer a rash and wicked eye that Platâ— delighteth to behold vanitie may well be called the windowe of death for it is the deadly minister of the harts coÌ„cupiscence and the fore-runner of filthy facts thefts robberies extortions sundry other iniquities §. 5. All men are indeede by nature naturallie Aeneas Siluius giuen to feele in themselues the boyling and raging lusts of the fraile and vnconstant flesh Notwithstanding hee that suffereth himselfe to be led captiue in the filthy sinne of whoredome and adulterie falleth thereby into innumerable inconueniences For first of all this wicked euill cleane taketh away from a man his good name and credite It also consumeth his substance and bringeth him in the end to plaine beggery It killeth at once both the strength and beautie of the body It decayeth and greatly hurteth health It ingendereth many bad diseases It disfigureth the flower of youth long before the time It hasteth or draweth on riueled ill-fauoured age It diminisheth the strength and quicknes of the wit It dulleth the sight of the minde It draweth from him all honest studies maketh him delight in nothing but that which is vile and vnhonest It taketh away the vse of reason which is the natiue propertie of man It maketh a young man peeuish melancholy slaunderous It maketh an olde man odious wretched filthy * Demonax Finally it is a pleasure bought vvith paine a delight hatcht with disquiet a content passed with feare and a sinne finished with sorrowe §. 6. Can a man saith Salomon carry coales Prou 6 27 28 29. in his bosome his clothes not be burnt or can a man goe vpon coales his feete not be hurt So hee that goeth in to his neighbours wife toucheth her shall not be guiltlesse Flie therfore the filthy lusts of the flesh Hermes and as thou wouldest willingly for thy bodily healths sake abstaine from hurtfull meate so oughtest thou to abstaine from sinne for the saluation of thy soule For when lust hath conceiued it bringeth Iames 1 15 forth sinne and sinne vvhen it is finished bringeth forth death §. 7. Know yee not that your bodies are the 1 Cor 6 15 16 17. members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid Doe yee not knowe that hee which coupleth himselfe with an harlot is one body For two saith hee shall be one flesh But hee that is ioyned vnto the Lord is one spirit Know yee not also that the vnrighteous 1 Cor 6 9. 10 shal not inherite the kingdom of God Be not deceiued neither fornicatours nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God §. 8. Woe then be vnto that man which contemning Socrates the excellencie of his own nature and the diuine part that is in him serueth onely his bodily lusts defiling his ovvne soule through his lasciuious desires and beastly delights For hee ceaseth to be a man and is indeed Plato no better then a brute beast that leaueth the rules of reason giueth his mind solely to the fulfilling of his fleshlie inclinations Besides if they bee counted miserable Aristotle which haue cruell Maisters although they may be released from them hovve much more are they miserable which serue theyr bodily lusts as theyr maisters from vvhich they cannot flie For hee that hath enthraled himselfe to Hermes the fulfilling of his fleshly motions is therby more bound then any bond-man else what-soeuer Yea such a man neuer ceaseth to waste Paâ—â—uius consume the strength of his owne bodie hee daily spotteth and polluteth the beauty of his soule hee continually draweth vnto himselfe diuers diseases walketh hourely in danger of eternall damnation §. 9. Enforce thy selfe therefore vvith all the Erasmus might thou maist to abstaine from vngodly lusts and the better to bridle the vnrulie passions of thine ovvne affections endeuour diligently to study and follovve vertue for the desires that are good vvill euermore mortifie and destroy the desires that are euill But if so be that thou canst not abstaine 1. Cor 7 9. thou maist then vse the lawful remedy that God hath appoynted namely marriage For it is better to marry then to burne Also to auoyde fornication let euerie 1 Cor 7 2 man haue his vvife and let euery vvoman haue her owne husband For marriage is honourable among all Hebr 13 4 men and the bedde vndefiled but whoremongers and adulterers God will iudge ¶ Against stealing lying slaundering falsewitnes-bearing and coueting of our neighbours wealth §. 1. YEe shall not steale saith the Lord our Leuit 19 11 God neyther deale falsely nor lie one to another Let him that stole steale no more but Ephe 4 28 let him rather labour and worke vvith his handes the thing that is good that he may haue to giue vnto him that needeth §. 2. My sonne saith Sirach sow not a lye against Ecclus 7 12 13. thy brother neyther doe the same against thy friende Vse not to make any manner of lye for the custome thereof is is not good Aristotle beeing demaunded what vantage Aristotle a man might gette by lying aunswered To be vnbeleeued vvhen hee telleth the truth §. 3. Doubtlesse a lie is a wicked shame in Ecclê° 20. 23 a man yet is it often in the mouth of the vnwise A thiefe is better then a man that is accustomed verse 24. to lie but they both shall haue destruction euerlastingly For by lying the truth is broken God Hermes himselfe greeuously offended the state of our neighbour our selues greatly impaired §. 4. The conditions of lyers are alwayes vnhonest Ecclê° 20 25 their shame is euer with them He that is knowne to be a lyer shal commonly Thales be helde in contempt amongst all men such onely as before thought well of his company will afterward care verie little for his acquaintance Besides hee that is accustomed to lying Becon looseth not onely his credite good name amongst men but also shutteth himselfe out from the grace and fauour of GOD and most horribly ioyneth himselfe to the deuill who hath no truth in him But is a lyer from the beginning the Iohn 8 44 father of lyes VVherefore cast off lying and speake Ephe 4 25 euery man the truth vnto his neighbour for we are members one
of another §. 5. Thou shalt not saith the Lord vvalke Leuit. 19. 16 about with tales among thy people If thou hast heard a vvorde against thy Ecclê° 19 10 neighbour let it die with thee and be sure it will not burst thee Declare not other mens manners neyther Ecclê° 19. 8 to friend nor foe and if the sin appertaine not vnto thee reueale it not For he shall harken vnto thee marke verse 9. thee and when hee findeth opportunitie hee will hate thee §. 6. Men ought alwayes to heare twise so Thales much as they speake for to that end saith Thales Nature hath giuen vs two eares and but one tongue A wise man will therefore well consider Crates of a matter when he hath heard it ponder thereof aduisedly with himselfe before he speake of it againe But a foole trauaileth wheÌ„ he hath heard Ecclê° 19 11 a thing like vnto a woman that is about to bring forth a child And as an arrow that sticketh in a mans verse 12. thigh so is newes in a fooles hart §. 7. The words of a tale-bearer saith Salomon Prou 18 8 are as flatâ—erings they goe downe into the bowels of the belly They sinck deepely into the memory of Gueuara him that willingly giueth eare there-vnto but he that resisteth a tale-bringer putteth thereby a perrillous enemy to silence For without vvoode the fire is quenched Prou 26 20 and without a tale-bearer strife ceaseth But as the coale maketh burning coales verse 21. and wood a fire so the contentious man is apt to kindle strife Be not then counted a tale-bearer Ecclus 5 15 neither lie thou in waite with thy tongue for shame repentance follow the thiefe and an euill condemnation is ouer his head that is double tunged but he that is a backbiter shal be hated enuied confounded §. 8. Slaunder no man vvhether hee be thy Boetius friend or thy foe neither speake any euill of thy neighbour behind his back For hee that defameth another vvith his tongue woundeth his owne soule by his words And a common slaunderer striuing to Polion bring other men forth of fauour through his detracting speeches becommeth thereby odious himselfe §. 9. Thou shalt not saith the Lord beare Exod 20 16 false witnesse against thy neighbour Thou shalt not receiue or report a Exod 23 1 false tale neyther shalt thou put thy hand with the vvicked to be a false witnesse Thou shalt not couet thy neighbours Deut 5 21 wife neither shalt thou desire thy neyghbours house nor his land nor his man seruaunt nor his maide seruaunt nor his oxe nor his asse nor any thing that thy neighbour hath §. 10. Let no man vvith coyne corrupt thee Hemingius to beare false witnes at any time against the vnguiltie person neither suffer thy tunge to testifie an vntruth through the vaine hope of worldly preferment But be well aduised what thou vndertakest Tully before thou speakest and consider rightly of the cause before thou giue record thereof in the presence of any Ruler For a false witnesse shall not scape vnpunished Prou 19 9 and he that speaketh lyes shall perrish ¶ Against iniustice wrongfull dealing and oppressing the poore §. 1. YE shall not saith the Lord doe vniustly Leuit 19 15 in iudgement Yee shall haue no respect of person in D 〈…〉 1 17 iudging but shall heare the small as vvell as the great yee shall not feare the face of man For the iudgement is Gods §. 2. Thou shalt not fauour the person of the â—euit 19. 15 poore nor honor the person of the mighty but thou shalt iudge thy neighbour iustly Thou shalt keepe thee farre from a false Exod 23 7 matter and shalt not sley the innocent and the righteous for I will not iustifie a wicked man §. 3. VVrest not the law saith Moises nor Deut 16 19 respect any person neither take reward for the rewarde blindeth the eyes of the wise peruerteth the words of the iust And maketh Magistrates dumbe that Ecclê° 20 28 they cannot reproue faults That which is iust and right shalt thou Deut 16 20 follow that thou maist lâ—â—e possesse the land which the Lorde thy GOD giueth thee But to haue respect of any person in Prou 24 23 iudgement is not good For if yee regard the persons yee commit Iames 2 9 sinne and are rebuked of the Lawe as transgressours §. 4. Hee that is placed to be a Iudge saith Tertullian Tertullian ought alwayes to be true in his worde honest in his thought and vertuous in his deede vvithout feare of any but GOD and vvithout hate of any but the wicked For equitie or iustice is a measure ordained Lactantius of GOD amongst men vppon earth to defend the feeble froÌ„ the mighty the truth from falshood and to roote out the euill from among the good Notwithstanding wee oftentimes perceiue Aristotle it to fall out that eyther through affection to theyr friendes hatred to theyr aduersaries or corruption by gifts the Iudges doe forget the truth and so leaue vndone the iust execution of theyr dutie and straight charge Also as the Iudge of the people himselfe Ecclus. 10 2. is so are his officers vnder him and what manner of man the Ruler of the Citty is such are all they that dwell therein But as the Lord loueth righteousnesse Becon and hateth iniquitie so he will reward the iust man for his iustice and punish the vngodly person for his sinne §. 5. Yee shall not saith the Almightie doe Leuit 19 35 36 vniustly in iudgement in line in weight or in measure Thou shalt haue iust ballances true weights a true Ephah and a true Hin Thou shalt not haue in thy bagge tvvo Deut. 25 13 14. manner of weights a great and a small neyther shalt thou haue in thy house diuers measures a great and a small But thou shalt haue a right and iust Deut 25 15 weight and a perfect iust measure shalt thou haue that thy dayes may be lengthened in the Land which the Lord thy God giueth thee For all that doe such things and all that Deut 25 16 doe vnrighteously are â—bhomination vnto the Lord thy GOD. * But a perfect Prou 11 1 weight pleaseth him §. 6. Thou shalt not peruert the right of the Deut 24 17 stranger nor of the fatherlesse Neyther shalt thou take a Widdowes rayment to pledge Yee shall not trouble any widdow nor Exod 22 22 23 fatherlesse childe If thou vexe or trouble such and so he call and cry vnto me I will surely heare his cry Then shall my wrath be kindled and I verse 24. wil kill you with the sword your wiues shall be widdowes and your children fatherlesse §. 7. Complaints and teares saith Gueuara are the cheefest reuenge of